Question Box: Prayer of
faith saving the sick

Question or
Topic

Scripture

Prayer of faith saving the sick

James 5:14-15

What are your thoughts concerning the practice
described in James 5:14-15: "Is any sick among you?
let him call for the elders of the church; and let
them pray over him, anointing him with oil in the
name of the Lord: And the prayer of faith shall save
the sick, and the Lord shall raise him up; and if he
have committed sins, they shall be forgiven him."

Answer

The practice that is recommended by James is
difficult for us to understand. Our western minds are
not conditioned to the customs that were prevalent in
the Middle East during the first century. The advice
centers on ministering to the sick, but we are not
told specifically whether James is referring to a
natural or spiritual ailment.

Anointing with Oil

We will begin our consideration by looking first
at one of the key elements in the account; the use of
oil to anoint the sick person "in the name of the
Lord". There are two very different situations in
which oil is used to anoint in scripture. One is a
ceremonial anointing, such as when the high
priest or the king was anointed (see Exodus 29:7 and
II Kings 9:3). This act of anointing was for the
purpose of consecration, or sanctifying of the
individual.

The other use of oil is simply the rubbing or
pouring of oil on a person who was sick. In Mark
6:13, for example, we read: "And they cast out many
devils, and anointed with oil many that were sick,
and healed them."

Jesus had sent out his disciples, as we are told
in verse 7: "And he called unto him the twelve, and
began to send them forth by two and two; and gave
them power over unclean spirits." It would appear
that oil was rubbed on the sick and then they were
healed with the power of God. The practice suggested
in James may have been related to this example.

The type of oil that was most often used in
both types of anointing was olive oil. Olive oil
is known to have medicinal as well as many other
practical benefits. It was used in the healing
process before modern medicine found more
sophisticated methods. Even today, people rely on
olive oil and other oils as natural remedies.

The situation in James involved a person who was
sick and not one that was being consecrated. It would
have been common practice in that day to rub a person
with oil who was sick, or who needed refreshing.
Jesus alluded to the use of oil for refreshing in
Matthew 6:17. He taught that one should anoint
themselves with oil when fasting, so as not to appear
to others that they had been weakened by hunger.

Prayer

The other element of the account in James is the
prayer of the elders. The sick person was
anointed with oil and then they would pray for him.
The anointing process may have represented the
best known natural remedy for a sick person in that
day. It may seem primitive when we compare it to
our own experience.

The addition of prayer was to ask for God's
blessing, so that the attempt at natural healing with
the oil might prosper. They prayed so that the power
of God might be manifested through the cure. Such
would not be too far removed from the process
involved when the disciples were allowed to use the
Holy Spirit to heal those whom they had anointed with
oil.

Today, we can imitate the principles of the same
practice by taking advantage of the best possible
medical attention. Then we would certainly add our
own prayers, (as well as the prayers of the
brethren), so that God would guide the physician
involved and use his power in accordance with his
will to bless both the treatment and the healing
process.

The oil was administered in the name of the
Lord. Today, we must remember to approach God
through the name of Jesus for help in all of
our ways. This is especially true whenever we are
subjected to the risks that are associated with the
treatment processes of men. We are convinced that
when God is responsive to our prayers and is willing
to help, the servants of God in any age will be
healed. It matters little what practice is involved,
or how clumsy the efforts of the healers may be.

Sin Committed?

We can not escape the implication in James that
the sickness may be the result of sin. ("if he
have committed sins, they shall be forgiven him.") It
is consistent with other teachings that sin may
result in sickness. Jesus identified this connection
in one particular case as we read in Matthew 9: "And,
behold, they brought to him a man sick of the palsy,
lying on a bed: and Jesus seeing their faith said
unto the sick of the palsy; Son, be of good cheer;
thy sins be forgiven thee" (Matthew 9:2).

There is a similar implication in I Corinthians
11:29-32:

I Corinthians
11:29-32

For he that eateth and drinketh unworthily,
eateth and drinketh damnation to himself, not
discerning the Lord's body.

For this cause many are weak and sickly
among you, and many sleep.

For if we would judge ourselves, we
should not be judged.

But when we are judged, we are chastened of the
Lord, that we should not be condemned with the
world.

(This passage is subject to a variety of opinions.
We may use it as the basis for a future discussion in
this column.)

When we build a case for the relationship between
sickness or affliction and sin, we must be very
careful. The friends of Job are only one example of
those who make the mistake of judging one who is
being afflicted as a sinner.

We do well to take a careful look at our own
ailments. Is there any potential that we are in
need of a lesson from God? "For whom the Lord loveth
he chasteneth, and scourgeth every son whom he
receiveth" (Hebrews 12:6).

Conversely, when we are considering a brother's
affliction, it would be a mistake to assume that God
is trying to get his attention. We should always be
willing to provide others with the benefit of doubt.
Many trials are obviously a function of time and
chance. God may monitor all of our reactions to these
events, and even intervene in accordance with his
will, but he may not have instigated them as a form
of punishment.

Confession

James takes care to cover the possibility that
there is a need for confession. He points out first,
that the individual who is sick should initiate the
healing process: "Let him call for the elders of the
church" (James 5:14). He then adds (in verse 16),
"Confess your faults one to another, and pray one for
another, that ye may be healed."

The implication is that men ought to judge
themselves during their own infirmities, and
then, when it is appropriate, to ask for the elders
to help us through a healing process. A repentant
individual may also choose to confess his sin to
others as part of a sincere desire to humble himself,
as he seeks the blessing of God on his recovery.

We may want to keep in mind that it would be a
mistake to consider our Ecclesial serving brethren as
today's equivalent of the first century elders, who
were ordained by the Apostles. Those whom we may
consider to be elders in this dispensation are
seriously handicapped. They are without either the
endorsement or the guidance that was associated with
the gifts of the Holy Spirit in the time of
James.

Conversely, our limited qualifications should not
be an excuse for any brother to shirk his
responsibility to provide support to those who may be
seeking their help in the provision of the "patience
and comfort of the scriptures."

Spiritual Application?

The health of the natural body is often directly
connected to the health of the spirit. There is no
need to limit our application of the practice in
James strictly to physical conditions. Spiritual
sickness or weakness in the faith is a natural
extension of the lessons indicated in the account. A
person who is weak in the faith and struggling
spiritually should find guidance in the practice
suggested by James. He may be "weak and sickly"
through depression or loneliness rather than a
physical ailment, but he can still benefit from
anointing and prayer.

The Word of God

A weak individual may well recognize that his
problems are the result of his own foolishness. His
vessel may be almost empty and his lamp is on the
verge of going out. The oil of anointing that
he needs for his recovery is the word of God.
The elders (or any of his brethren) may be asked to
help him to fulfill his need for the comfort of the
scriptures. Their accompanying prayers will be a
logical part of their assistance.

Depending on his own circumstances, he may also
choose to use this visit as an opportunity for
confession. James wrote: "Confess your faults one to
another, and pray one for another, that ye may be
healed" (James 5:16). Confession of our sin to our
Heavenly Father, (through our mediator) is an
essential part of the process for forgiveness.
Confession to others is only to be considered as a
willing and voluntary option, not as an
obligation.

Conclusions

The practice suggested in James may be used for
either natural or spiritual sickness. The advise is
certainly sound and whether the treatment is natural
medicine or the word of God, prayer is a fitting
companion for it's application.

The one key that we should remember is
the importance of individual responsibility in the
desire for treatment. We must first recognize
that we are sick. This is usually much easier in
natural sickness then it is in a spiritual weakness.
In either case, we must be willing to seek help in
the process of healing.

Humility is important when we look for
recovery, especially when we are aware that our own
sin is related to the problem. Our pride is abased
when we ask for others to help. God gives his grace
only to the humble. His blessing is essential so that
after the oil and the prayers, the Lord may raise us
up.